retrofuturist wrote:I'd be interested in any references that compare their qualities and attainments to that of a Sammasambuddha.

The other day I was reading an article about paccekabuddhas in the Thai monks' magazine Warasarn Sirinthornparithat. It was by the lay scholar Manop Nakkanrian and was entitled "The Buddhas who got Forgotten". Before reading it I hadn't quite realized how thoroughly the paccekabuddha and paccekabodhi were treated in the Pali texts (it's mostly in commentaries by Dhammapāla that I've never read). I was thinking of translating the article and posting it in four parts, but wanted to check first if anyone was interested in the subject. As far as I know it hasn't been dealt with much in English language sources (except for Ria Kloppenborg's book, The Paccekabuddha: A Buddhist Ascetic, which I've never had a chance to read).

Thank you Ajahn for offering to translate and transcribe the article.I am also very interested.Kind regards

Ben

“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.” - Cormac McCarthy, The Road

Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently.- Sutta Nipata 3.725

He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them. But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion … ...He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.John Stuart Mill

Though I wouldn't be able to contribute to a discussion as others could, I've often looked for information on them and haven't found much. Very grateful for your offer Bhante.

"You're almost at the end of your lease in this burning house and yet you continue latching onto it as your self. It tricks you into feeling fear and love, and when you fall for it, what path will you practice? " Upasika Kee Nanayon

I haven't yet had much time to work on the translation of the Thai article, but I hope to have the first part ready soon. In the meantime...

Canonical sources relating to paccekabuddhas – 1. The Isigili Sutta

Isigili Sutta: The Gullet of the Seers, MN. 116

THUS HAVE I HEARD. [*1]

On one occasion the Blessed One was living at Rājagaha, at Isigili, the Gullet of the Seers. There he addressed the bhikkhus thus: “Bhikkhus.” – “Venerable sir,” they replied. The Blessed One said this:

“You see, bhikkhus, do you not, that mountain Vebhāra?”

“Yes, venerable sir.”

“There used to be another name, another designation, for that mountain Vebhāra. [*2] You see, bhikkhus, do you not, that mountain Paṇḍava?” – “Yes, venerable sir.”

“There used to be another name, another designation, for that mountain Paṇḍava. You see, bhikkhus, do you not, that mountain Vepulla?” – “Yes, venerable sir.”

“There used to be another name, another designation, for that mountain Vepulla. You see, bhikkhus, do you not, that mountain Gijjhakūṭa, the Vulture Peak?” – “Yes, venerable sir.”

“There used to be another name, another designation, for that mountain Gijjhakūṭa, the Vulture Peak. You see, bhikkhus, do you not, that mountain Isigili, the Gullet of the Seers?” – “Yes, venerable sir.”

“There used to be this same name, this same designation, for this mountain Isigili, the Gullet of the Seers. For in former times five hundred paccekabuddhas [*3] dwelt long on this mountain, the Gullet of the Seers. They were seen entering into this hill; once gone in, they were no longer seen. People who saw this said: ‘This mountain swallows up these seers.’ [*4] And so it was that this came to be named ‘The Gullet of the Seers.’ I shall tell you, bhikkhus, the names of the paccekabuddhas, I shall relate to you the names of the paccekabuddhas, I shall teach you the names of the paccekabuddhas. Listen and attend closely to what I shall say.” – “Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

“Bhikkhus, the paccekabuddha Ariṭṭha dwelt long on this mountain Isigili.“The paccekabuddha Upariṭṭha dwelt long on this mountain Isigili.“The paccekabuddha Tagarasikhī [*5] dwelt long on this mountain Isigili.“The paccekabuddha Yasassī dwelt long on this mountain Isigili.“The paccekabuddha Sudassana dwelt long on this mountain Isigili.“The paccekabuddha Piyadassī dwelt long on this mountain Isigili.“The paccekabuddha Gandhāra dwelt long on this mountain Isigili.“The paccekabuddha Piṇḍola dwelt long on this mountain Isigili.“The paccekabuddha Upāsabha dwelt long on this mountain Isigili.“The paccekabuddha Nīta dwelt long on this mountain Isigili.“The paccekabuddha Tatha dwelt long on this mountain Isigili.“The paccekabuddha Sutavā dwelt long on this mountain Isigili.“The paccekabuddha Bhāvitatta dwelt long on this mountain Isigili.

“These saintly beings, desireless, rid of suffering,Who each achieved awakening by himself –Hear me relate the names of these, the greatestOf men, who have plucked out the dart [of pain].

“These and also other great and mightyPaccekabuddhas no more led to being –Honour these sages who, transcending craving,Have attained final Nibbana, past all measure.”

_________________________

Bhikkhu Bodhi's Notes

1. In Sri Lanka this sutta is regularly recited as a protective discourse and is included in the medieval compilation, Mahā Pirit Pota, “The Great Book of Protection.”

2. This and the following are mountains surrounding Rājagaha.

3. A paccekabuddha is one who attains enlightenment and liberation on his own, without relying on the Dhamma taught by the Buddha, but is not capable of teaching the Dhamma to others and establishing the Dispensation. Paccekabuddhas arise only at a time when no Dispensation of a Buddha exists in the world. For a fuller study of the subject see Ria Kloppenborg, The Paccekabuddha: A Buddhist Ascetic.

4. Ayaṃ pabbato ime isī gilati: a word play is involved here.

5. Tagarasikhī is referred to at Ud 5:4/50 and SN 3:20/i.92.

6. Ñāṇamoli remarks in Ms that without the aid of the commentary it is extremely difficult to distinguish the proper names of the paccekabuddhas from their descriptive epithets.

[The text in bold is K.R. Norman’s rather literal prose translation from “The Group of Discourses”. The parts within square brackets have alternative translations by I.B. Horner and Walpola Rāhula (given in blue text after each verse), who follow the commentarial understanding more closely than Norman. The text in italic is E.M. Hare's much freer verse translation from “Woven Cadences”. This Sutta, with its uncompromising ascesis, is traditionally viewed in the Theravada as a collection of sayings by paccekabuddhas. Regarding verse 41, I think the word "serve" is a typo for "sever", but this is how it is printed in both the original OUP edition of “Woven Cadences” and in Edward Conze's anthology, “Buddhist Scriptures”. And "loving" in verse 47 is most definitely a typo for "living".]

[The consideration which (exists) for sons and wives is like a very wide-spreading bamboo tree entangled (with others. Like a (young) bamboo shoot not caught up (with others)], one should wander solitary as a rhinoceros horn.

[And whatever the expectation with regard to children and wives, it is like a tall bamboo which is tangled up (with others). Like a young bamboo shoot not clinging (to others)]

Tangled as crowding bamboo boughsIs fond regard for sons and wife:As the tall tops are tangle-free,Fare lonely as rhinoceros.

In the midst of companions, whether one is resting, standing, going or wandering, there are requests (from others). Having regard for the independence (which is) not coveted (by others), one should wander solitary as a rhinoceros horn.

With friends one is at beck and call,At home, abroad, on tour for alms:Seeing the liberty none want,Fare lonely as rhinoceros.

If one cannot obtain a zealous companion, an associate of good disposition, (who is) resolute, (then) like a king quitting the kingdom (which he has) conquered, one should wander solitary as an elephant in the forest.

Finding none apt with whom to fare,None in the well-abiding rapt,As rajah quits the conquered realm,Fare lonely as rhinoceros.

Assuredly let us praise the good fortune of (having) a companion; [friends better (than oneself) or equal (to oneself) are to be associated with. If one does not obtain these, (then) enjoying (only) blameless things], one should wander solitary as a rhinoceros horn.

[Higher or equal companions should be associated with. Not having obtained these, subsisting blamelessly]

Surely we praise accomplished friends;Choose thou the best or equal friends:Not finding these and loving right,Fare lonely as rhinoceros.

For sensual pleasures, variegated, sweet (and) delightful, disturb the mind with their manifold form. Seeing peril in [the strands of sensual pleasure], one should wander solitary as a rhinoceros horn.

‘This for me is a calamity, and a tumour, and a misfortune, and a disease, and a barb, and a danger.’ Seeing this danger in [the strands of sense pleasure], one should wander solitary as a rhinoceros horn.

[in sensual pleasures]

“They are a plague, a blain, a sore,A barb, a fear, disease for me!”Seeing this fear in pleasure’s brood,Fare lonely as rhinoceros.

Gone beyond the contortions of wrong view, arrived at [the fixed course (to salvation)], having gained the way, (thinking) ‘I have knowledge arisen (in me); I am not to be led by others,’ one should wander solitary as a rhinoceros horn.

[certitude (of perfection)]

Leaving the vanities of view,Right method won, the way obtained:“I know! No other is my guide!”Fare lonely as rhinoceros.

Having become without covetousness, without deceit, without thirst, without hypocrisy, with delusion and faults blown away, without any inclination (to evil) in the whole world, one should wander solitary as a rhinoceros horn.

Gone greed, gone guile, gone thirst, gone grudge,And winnowed all delusions, faults,Wantless in all the world become.Fare lonely as rhinoceros.

One should avoid an evil companion, [who does not see the goal, (who has) entered upon bad conduct. One should not oneself associate with one who is intent (upon wrong views, and is) negligent.] One should wander solitary as a rhinoceros horn.

[who shows what is non-beneficial, entered upon bad conduct. One should not oneself associate with one who is (thus) addicted and negligent]

Shun thou the evil friend who seesNo goal, convinced in crooked ways;Serve not at will the wanton one,Fare lonely as rhinoceros.

One should cultivate one of great learning, expert in the doctrine, a noble friend possessed of intelligence. [Knowing one’s goals, having dispelled doubt], one should wander solitary as a rhinoceros horn.

[Knowing beneficial things, one should overcome doubt]

Seek for thy friend the listener,Dharma-endued, lucid and great;Knowing the needs, expelling doubt,Fare lonely as rhinoceros.

Not finding satisfaction in sport and enjoyment, nor in the happiness (which comes) from sensual pleasures in the world, (and) paying no attention (to them), abstaining from adornment, speaking the truth, one should wander solitary as a rhinoceros horn.

Play, pleasures, mirth and worldly joys,Be done with these and heed them not;Aloof from pomp and speaking truth,Fare lonely as rhinoceros.

‘This is an attachment here; here there is little happiness, (and) little satisfaction; here there is very much misery; this is a hook.’ Knowing this, a thoughtful man should wander solitary as a rhinoceros horn.

They are but bonds, and brief their joys,And few their sweets, and more their ills,Hooks in the throat! – this knowing, sure,Fare lonely as rhinoceros.

[Showing no greed for flavours, not wanton, not supporting others, going on an uninterrupted begging round, not shackled in mind to this family or that], one should wander solitary as a rhinoceros horn.

[Not greedy for flavours, not distracted by desires, without supporting others, walking for alms (from home to home) without exception, unattached in mind to this or that family]

Crave not for tastes, but free of greed,Moving with measured step from houseTo house, support of none, none’s thrall,Fare lonely as rhinoceros.

Not giving up seclusion (and) meditation, constantly [living in accordance with the doctrine in the world of phenomena], understanding the peril (which is) in existences, one should wander solitary as a rhinoceros horn.

[following the teaching]

Neglect thou not to muse apart,’Mid things by Dharma faring aye,Alive to all becomings’ bane,Fare lonely as rhinoceros.

Desiring the destruction of craving, not negligent, not foolish, learned, possessing mindfulness, [having considered the doctrine, restrained], energetic, one should wander solitary as a rhinoceros horn.

Not trembling, as a lion (does not tremble) at sounds, not caught up (with others), as the wind (is not caught up) in a net, not defiled (by passion), as a lotus (is not defiled) by water, one should wander solitary as a rhinoceros horn.

Like lion fearful not of sounds,Like wind not caught within a net,Like lotus not by water soiled,Fare lonely as rhinoceros.

(People) associate with and resort to (others) for some motive; nowadays friends without a motive are hard to find. Wise as to their own advantage, men are impure. One should wander solitary as a rhinoceros horn.

Folk serve and follow with an aim:Friends who seek naught are scarce to-day:Men, wise in selfish aims, are foul:Fare lonely as rhinoceros!

__________________________________

Any questions or comments about this sutta, before we proceed to Manop's article?

In verse 41 and some others the word "companions" is used - "In the midst of companions there are sport, enjoyment, and great love for sons ..." It sounds like, in some cases, "family" or "wife" or "marriage" is meant, more than buddies or associates?

A man should not judge a man, for he harms himself very quickly, that man who judges a man.Only I or someone like me can assess a man.Buddha in the Surangamasamadhi Sutra

Will wrote:In verse 41 and some others the word "companions" is used - "In the midst of companions there are sport, enjoyment, and great love for sons ..." It sounds like, in some cases, "family" or "wife" or "marriage" is meant, more than buddies or associates?

He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them. But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion … ...He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.John Stuart Mill

Excellent idea for a thread. Incidentally, this reminds me of something that I read a while ago in A Buddhist Philosophy of Religion by Bhikkhu Nanajivako, which suggests that there is a possibility this particular poem was modelled after a Jaina one, or vice versa. I no longer have the book (although I did find this related tid-bit online), but I know that in the Kalpa Sutra, an important Jaina text detailing the lives of the Jaina founders, it states that Mahavira was "single and alone like the horn of a rhinoceros" (261).

Will wrote:In verse 41 and some others the word "companions" is used - "In the midst of companions there are sport, enjoyment, and great love for sons ..." It sounds like, in some cases, "family" or "wife" or "marriage" is meant, more than buddies or associates?

The Pali word sahāya doesn't make any distinction between relatives and non-relatives. It just means anyone you're with and with whom you feel comfortable.

Thank you Ajahn for providing the alternative translations of the sutta. It is beautiful and one which I think many of us feel no small measure of affinity.Thanks also for pointing out that the Khaggavisāṇa Sutta was in fact the sayings of the Paccekabuddhas. My mistaken impression was that it was the Buddha's advice to the sangha. Also, I was interested to note that the Isigili Sutta is regarded as a paritta. If you don't mind me asking, in what way does the Isigili Sutta offer protection?Many thanks

Ben

“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.” - Cormac McCarthy, The Road

Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently.- Sutta Nipata 3.725

Yes indeed, thank you venerable bhikkhu for providing the wonderful translations of the sutta. This greatly appeals to my introvert tendencies (although sometimes I'm an extrovert as well. Guess you can call me a multivert )

I second Ben's request.

Also, a question: If, when there is no Dhamma dispensation in the world, one becomes a paccekabuddha, will others in the world know about this monumental event? Or are solitary buddhas destined to anonymity until a future sammasambuddha comes along and recognizes them?

What practice leads one to paccekabuddha-hood if you don't have the Dhamma to guide you? Just meditation? Do the suttas say anything about this?